We have seen that the Book of Ruth occupies, in its purport, an
intermediate place between the end of the period in which Israel
was governed by God Himself, who interposed from time to time by
means of judges, and the setting up of the king whom He selected
for them. This period, alas! came to an end through the people's
failure, and their inability to make a right use, by faith, of
their privileges.

The contents of the books of Samuel

The Books of Samuel contain the account of the cessation of
Israel's original relationship with God, founded on their obedience
to the terms of the old covenant, and the special prescriptions of
the Book of Deuteronomy; the sovereign interference of God in
prophecy; and the setting up of the king whom God Himself had
prepared, with the circumstances which preceded this event. It is
not merely that Israel failed under the government of God: they
rejected it.

The ark in the enemy's hands and the failure of the
priesthood

Placed under the priesthood, they drew nigh to God in the
enjoyment of privileges which were granted them as a people
acknowledged by Jehovah. We shall see the ark -- which, as it was
the nearest and most immediate, so was it the most precious link
between Jehovah Elohim and the people -- fall into the hands of the
enemy. What could a priest do, when that which gave his priesthood
all its importance was in the enemy's hands, and when the place
where he drew near to Jehovah (the throne of God in the midst of
Israel, the place of propitiation by which in mercy Israel's
relationship with God, through the sprinkled blood, was maintained)
was no more there?

It was no longer mere unfaithfulness in the circumstances in
which God had placed them. The circumstances themselves were
entirely changed through God's judgment upon Israel. The outward
link of God's connection with the people was broken; the ark of the
covenant, centre and basis of their relationship with Him, had been
given up by the wrath of God into the hands of their
enemies. Priesthood was the natural and normal means of maintaining
the relationship between God and the people: how could it now be
used for this purpose?

God in communication with his people by a prophet

Nevertheless God, acting in sovereignty, could put Himself in
communication with His people, by virtue of His grace and immutable
faithfulness, according to which His connection with His people
existed still on His side, even when all acknowledged relationship
between Him and them was broken off by their unfaithfulness. And
this He did by raising up a prophet. By his means God still
communicated in a direct way with His people, even when they had
not maintained their relationship with Him in their normal
condition. The office of the priest was connected with the
integrity of these relations; the people needed him in their
infirmities. Still under the priesthood the people themselves drew
nigh to God through the medium of the priest, according to the
relationship which God had established and which He recognised. But
the prophet acted on the part of God outside this relationship, or
rather above it, when the people were no longer faithful.

The establishment of a kingdom

The setting up of a king went much farther. It was a new order
of relationship which involved most important principles. The
relationship of God with the people was no longer immediate. An
authority was set over Israel. God expected faithfulness from the
king. The people's destiny depended upon the conduct of the one who
was responsible before Jehovah for the maintenance of this
faithfulness.

God's grace and wisdom displayed in our follies and faults

It was God's purpose to establish this principle for the glory of
Christ. I speak of His kingdom over the Jews and over the nations,
over the whole world. This kingdom has been prefigured in David and
in Solomon. To ask for a king, rejecting God's own immediate
government, was folly and rebellion in the people. How often are our
follies and our faults the opportunity for the display of the grace
and wisdom of God and for the fulfilment of His counsels hidden from
the world until then! Our sins and faults alone have conduced to the
glorious accomplishment of these counsels in Christ.

These are the important subjects treated of in the Books of
Samuel, so far at least as the establishment of the kingdom. Its
glorious condition and its fall are related in the two Books of
Kings.

It is the fall of Israel which puts an end to their first
relationship with God. The ark is taken; the priest dies. Prophecy
introduces the king -- a king despised and rejected, man having set
up another, yet a king whom God establishes according to the might
of His power. Such are the great principles unfolded in the Books of
Samuel.

History shews us here, as everywhere, that there is but One who
has remained faithful -- an humbling result for us of the trial to
which God has subjected us, but one well adapted to keep us
humble.

The priesthood and its fall

If we have spoken of the fall of the priesthood, we must not
infer from it that priesthood ceased to exist. It was always
necessary to a people full of weakness (as it is to ourselves on
earth); it interposed in the things of God to maintain individual
relationship to Him in them, but it ceased to form the basis of
relationship between the whole people and God. The people were no
longer capable of enjoying this relationship through this means
alone; and the priesthood itself could suffice no longer, having so
deeply failed in its standing. We shall do well to dwell a little on
this, which is the turning-point of the truths we are
considering.

In Israel's primitive state, and in their constitution generally,
as established in the land given to them, priesthood was the basis
of their relationship with God; it was that which characterised and
maintained it (see Heb. 7: 11). The high priest was their head and
representative before God, as a nation of worshippers; and in this
character (I speak here neither of redemption from Egypt nor of
conquests, but of a people before God, and in relationship with
Him), on the great day of atonement he confessed their sins over the
scape-goat. It was not merely intercession. He stood there as head
and representative of the people, who were summed up in him before
Jehovah. The people were acknowledged, although faulty. They
presented themselves in the person of the high priest, that they
might be in connection with a God, who, after all veiled Himself
from their eyes. The people presented everything to the priest; the
high priest stood before God. This relationship did not imply
innocence. An innocent man should have stood himself before
God. "Adam, where art thou?" This question brings out his fall.

Still the people were not driven away, though the veil was
between them and God; the high priest, who sympathised with the
infirmities of the people, being one with them, maintained the
relationship with God. They were a very imperfect people, it is
true; yet by this means they stood themselves in connection with the
Holy One. But Israel was not able to maintain this position; not
only was there sin (the high priest could remedy that), but they
sinned against Jehovah, they turned away from Him, and that even in
their leaders. The priesthood itself, which should have maintained
the relationship, wrought for its destruction by dishonouring God
and repelling the people from His worship, instead of attracting
them to it.

The place and duty of a king

I pass over the preparatory circumstances; they will be
considered in detail in their place. God then sets up a king, whose
duty it was to preserve order and to secure God's connection with
the people by governing them, and by his own faithfulness to
God. This is what Christ will accomplish for them in the ages to
come; He is the anointed. When the king is established, the priest
walks before him (1 Sam. 2: 35). It is a new institution, the only
one capable of maintaining the relationship of the people with
God. Priesthood is no longer here an immediate relationship. It
provides indeed, in its own functions, for the wants of the
people. The king watches over it, and secures order and
blessing.

The difference between Israel and the Church as to
priesthood

Now the assembly's position is altogether different. The saint
now approaches God directly. Together with the priesthood, which is
exercised for the saints on earth, to maintain them in their walk
here and in the enjoyment of their privileges, it is united to the
Anointed; the veil exists no longer. We sit in the heavenly places
in Christ, made accepted in the Beloved. The favour of God rests
upon us, members of the body of Christ, as upon Christ Himself.
That which has unveiled the holiness of God has disclosed all the
sin of man, and has taken it away [1].

Thus in Christ, members of His body, we are perfect before God,
and perfectly accepted. The priest seeks neither to give us this
position, nor to maintain relationship with God as to those who are
not in this position. The work of Christ has placed us in it. How
intercede then for perfection? Can intercession make the Person and
the work of Christ more perfect in the sight of God? Certainly
not. But we are in Him. In what manner then is this priesthood
exercised for us? In maintaining mercy-needing creatures in their
walk, and so in the realisation of their relationship with God
[2]. The Christian indeed enters into a still clearer manifestation
of God and more absolute relationship with God, that of being in the
light as God is in the light. We are seated in the heavenly places,
made accepted in the Beloved, loved as He is loved, the
righteousness of God in Him. He is our life; He has given us the
glory that was given Him. Now the Holy Ghost, who came down from
heaven after that Jesus was glorified, has introduced us consciously
into the unveiled presence of God. Nevertheless we, though without
excuse in doing it, fail and pick up defilement here below. Through
the advocacy of Him who is in the presence of God for us our feet
are washed by the Spirit and the word, and we are rendered capable
of maintaining a communion (of which darkness knows nothing) with
God in that light. Hereafter, in the presence of Jesus the King,
priesthood will no doubt sustain the connection of the people with
God, whilst He will bear the weight of government and of blessing
for the people in every sense.

[1] I refer here to that of His believing people.

[2] There is a shade of difference between the priesthood and the
advocacy of Christ. The priesthood is in Christ appearing in the
presence of God for us; but this as to our place before God is
perfection. It does not therefore refer to sin in its daily exercise,
but mercy and grace to help in time of need. We enter boldly into the
holiest. Advocacy refers to our sinning, because the question, where
it is spoken of (1 John 2: 2), is communion, and this is wholly
interrupted by sin.